Tojam We had no intention of acting foolishly and jeopardising our safety and freedom at this stage. New search User lists Site feedback Ask a librarian Help. Pirabakaran sought and received the collective medical opinion of several doctors in the Vanni. When Chandrika Kumaratunga assumed office as the President of the country inthe Tamil people anticipated respite from the war when the peace freesom were held between the LTTE and her government. This era was marked by major and decisive battles between the LTTE and the Sri Lankan armed forces for control of territories in the Jaffna peninsula. As qdele liberation organisation challenging the will to freedom adele balasingham authority of the state, various critics have taken the LTTE to task on various issues.
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From the backcover: The author of this book, Adele Balasingham is a sociologist, political activist and writer who has lived and worked in India and Sri Lanka for more than twenty years with the Liberation Tigers of Tamil Eelam LTTE , the freedom movement that spearheads the Tamil independence struggle She has also published works on the dowry system amongst the Jaffna society and on the LTTE women fighters.
In this book, The Will to Freedom Adele Balasingham provides a penetrating internal study of the armed resistance struggle by the Tamil Tiger movement. Written in a semi-autobiographical historical style The Will to Freedom graphfically surveys important events, episodes and turning points in the last two decades of the evolutionary history of the Tamil freedom struggle.
This fascinating study also throws light on the hitherto unknown characteristics of the leadership of LTTE. Conveying the bloody imprints of those violent periods, the author reveals the depth of the suffering as well as the burning spirit of freedom of the Tamil people and the fighters The book will he of interest to all those who want to study the inside story of the Tamil resistance movement. It contains valuable information on the origin, growth, struggles and successes of LTTE, covering the s upto Narayan Swamy , and Assignment Colombo by J.
From Chapter 1 - On Meeting Balasingham " In that union, I married the collective consciousness and history of a people: a man who embodied the Tamil psyche with all its strengths and weaknesses. For many years too I lived in his birthplace, Jaffna, the cultural capital of the Tamil people in tile Northeastern part of Sri Lanka, otherwise known as Tamil Eelam.
I became immersed in the trials and tribulations, joys and celebrations of a people in the throes of a struggle to survive against a sophisticated manifestation of genocide. Subsequently, for the past twenty-three years of my life I have been exposed to extraordinary and unique experiences. In the first place. More than two decades of my life with the Tamil people has been an honour also, for two reasons. Secondly, and more importantly, this liberation movement. When I met Balasingham and fell in love with him more than two decades ago, I could not even begin to imagine my life would unfold the way it did.
So how did it come about that two people from two different cultures could meet on a common ground of marriage? It could not have been simply physical attraction: if that were so the relationship would not have been so intense and intimate. So what was it that united us and took me down such an extraordinary path with him? Although Balasingham remains, in essence, the man I married all those years ago, time and circumstances have worked on him to make him the thinker and personality he is today.
Bala, thirty six years of age when we first met, had read widely on Eastern philosophical thought, in particular Indian Vedanta philosophy, and he had taken a special interest in the teachings of the Buddha. Indecd, Buddhist philosophy fascinated him so much in his younger days that he visitcd Buddhist scholars in Sri Lanka for exploratory philosophical elucidations. He has also given talks on Buddhism in public forums.
As a serious student of Buddhist philosophy, he became deeply disillusioned with the Sri Lankan brand of Buddhism, which, according to him, has been polluted and perverted by racist and chauvinist ideology. But it was his experience of personal tragedy which evoked tremendous reflection, and brought him into confrontation with himself and the philosophies he had so passionately pursued. His concern for righteousness and goodness was literally put to the test when his first wife became extremely ill with chronic renal failure, ending with her requiring life sustaining haemodialysis.
The emotional and mental strain of observing and caring for his beautiful young wife teetering on the brink of death by chronic disease invoked in Bala profound philosophical introspection about the self and the human world. The disintegration and transformation of the human form as a consequence of serious physical illness. Unique experiences, and reflections on those experiences, made him a wise man and rooted him in the real world as n rationalist.
The many socio-economic problems he faced and overcame throughout this chapter of his life stretched all dimensions of his being to capacity, and he ultimately came to view goodness and righteousness not as words culled from the pages of books or something indoctrinated into us, but rather, as a harmonised faculty of mind and action emanating from our essential being.
Sadly, his wife succumbed to her illness after five years of haemodialysis: much of it carried out at home. It was during this highly demanding period his own mortality stared him in the face - diabetes was diagnosed. Bala was, when I met him, most things I hoped the man I married would be; mature, wise, mentally strong and most importantly, caring. I was hoping to meet that exceptional human being who is humble but not weak: who is simple but yet deep; who is assertive but not egoic; who is confident but not arrogant; who was generous; who is proud but not vain; a person who is not selfish and thoughtless.
That was the man I met all those years ago, and I knew Balasingham was for me within a few weeks of our first meeting. This lack of concern for material security did, of course, put us into financial bankruptcy, but somehow or other Bala always managed what little money we had so that we lived to love and enjoy another day.
In his search for answers about life and truth , Bala also consumed volumes of works in the Western philosophical tradition. Bala, I would say, was walking the fine line between these two apparently contradictory philosophical conceptions concerning the way forward to an elevated humanity. On the one hand Eastern philosophy prioritised individual subjective transformation as an essential condition for the redemption of human beings, which he knew to be idealistic, and on the other hand, socialist thought, with its emphasis on political praxis through collective action, appeared to offer greater potential for real transformation in the human condition.
In the interlude prior to his total immersion into revolutionary politics he attempted to marry this apparent division between subjective and objective approaches to human development by embarking on a difficult doctorate of philosophy thesis that involved a theoretical marriage between Marx and Freud.
But the demands of the revolutionary politics of the national liberation struggle of his people constantly intervened in his research and teaching. A time came when he was compelled to choose between an academic life and revolutionary politics. He chose the latter for he viewed the cause of his people as just and to serve that cause was meaningful.
So it was this progressive and mature personality I loved. Retrospectively one of the most crucial contributions Bala made to the growth of my personality was to help me to learn to put my subtle feelings and emotions into precise words.
This improved ability to manage language inevitably widened my potential and scope for relationships, writing and conversation. And so my relationship with Bala deepened and generated happiness and contentment in me. Just being with him seemed to be all that was necessary and the restless, discontented person, immersed in a mundane world characterised by consumerism and materialism faded away to the priority of an enduring, intimate relationship with another human being.
Our wedding on 1st September was a simple, uncomplicated, formal affair with the five-minute ceremony officiated by a bureaucrat at the registry office in Brixton, South London. This social obligation had been delayed by one week. As far as I was concerned, the wedding was a private commitment between us. Nevertheless, in a community where nothing remains secret for very long, the story leaked and in the evening a crowd gathered, cooked a wedding dinner of hot goat meat curry with plenty of whisky to wash it down and kicked up their heels at a fairly rowdy party.
I suppose it was this fundamental profound relationship which smoothed over the inevitable bumpy times in our relationship. But marrying Balasingham is one thing: getting involved in a revolutionary struggle is another. My involvement in politics and the liberation struggle of the Tamil people involved a process of mental and emotional development and a transformation of ideas and thinking or, to be more precise, a process of personal growth.
Or, as far as I am concerned, when my mind started to break down its parochial resistance. Exposure to global humanity - which one finds in England - challenged my socialised self, fed me with new perceptions, lifestyles and thoughts and ultimately radicalised my views and my perception of the world. My husband contributed to this process, anchored me in unconventionality and provided me with an unfettered emotional security in a way that enriched my life more than I could possibly have imagined or expected.
In such an eventuality, the doctors were acutely aware, there was nothing they could offer Bala in terms of treatment with the facilities that were available in the Vanni The news that Bala was gravely ill and might not recover spread throughout the movement like wildfire. Daily reports In the meantime, Dr. Pirabakaran sought and received the collective medical opinion of several doctors in the Vanni. We immediately considered Tamil Nadu as a preferred option for emergency medical treatment.
Though some Tamil political leaders -- our friends and sympathisers -- were willing to help, we could not take the risk because of the proscription of the LTTE in India. We pinned our hopes on a request to a foreign country after Mr. Pirabakaran instructed our international secretariat to contact the Norwegian government.
The Norwegian Ambassador in Colombo, Mr. Jon Westborg was thoroughly briefed by the former Foreign Minister Mr. Max Hadorn, then the chief of the delegation in Colombo, accompanied by a doctor, arrived in the Vanni with a request to visit Bala and to carry out a medical examination.
Chandrika was told that Bala was critically ill with renal insufficiency and that he needed emergency treatment abroad and the Norwegian Government was willing to help. There were extensive deliberations in Colombo and Mr.
Kadirgamar was also consulted. Pirabakaran looked relieved and pleased when he brought this news. On that particular day, as a measure of goodwill and as a significant humanitarian gesture, Mr. Pirabakaran released nine soldiers prisoners of war and crewmen in the custody of the LTTE. Now we were waiting for a positive response from the Kumaratunga Government. Several anxious days passed. In desperation we contacted the ICRC. Kadirgamar did not trust them.
After two months of waiting in anxious expectation, we finally received a message from the Norwegian Government. With honour Firstly, the Tiger leadership should guarantee that the LTTE should not disrupt or impede the Government administration in the northeastern province nor should they attack and destroy any Government property in Tamil areas. Thirdly, the LTTE should not attack any public property throughout the country.
In this context, the Government claimed -- without any concrete proof -- that the LTTE was holding at least two hundred and fifty persons without the knowledge of the ICRC. Fifthly, the LTTE should release all cadres under the age of eighteen in its forces to the next of kin. These demands -- which were of a military nature affecting the very mode of armed struggle -- had no relevance whatsoever to a humanitarian request seeking only safe passage for the evacuation of a person suffering from a critical renal illness.
This attitude betrayed the callous and calculative nature of Chandrika Kumaratunga. Bala and I rejected these conditions outright. Bala said he preferred to die with honour and self-respect rather than acceding to these humiliating demands. Pirabakaran was furious with Chandrika and Kadirgamar for stipulating such unacceptable conditions. If she could not favourably consider a simple humanitarian plea compassionately for the future prospect of peace, how would she be able to resolve the most difficult and complex of all the issues the, Tamil ethnic conflict?
This was the feeling that prevailed amongst the LTTE leaders at that time. Miraculously, as weeks passed by, new blood results revealed that Bala had survived the acute crisis he had been in and had settled into chronic renal insufficiency. Nevertheless, the urgency of Bala leaving the Vanni for medical care did not decline.
The doctors were constantly concerned that the environment posed a serious threat to his health and they were uncertain of the length of time before Bala would require renal replacement therapy. For me, every day management of his wellbeing became a nightmare.
His strict diet precluded so many foods and his weight dropped dramatically. I was constantly aware of the coming monsoon season and that the seas would then be impassable, condemning us to another four months wait in the Vanni until the weather changed. I was desperate that he should leave the Vanni while he was well enough to make the journey and before the monsoon set in.
The anxiety within me surfaced when Mr.
UN/UNHRC: What about the war crimes of ‘Aunty’ Adele Balasingham?
Posted by Shenali D Waduge On September 10, 0 Comment The white tiger lives in London and none of her crimes ever gets even a word of mention in the halls of humanity. We do not know how many children she trained, nor do we know how many of those children are alive to tell their tales of woe but we do know and sufficient evidence is at hand to prove she was culpable for turning innocent children into killers and making them commit suicide as well. Two crimes for which she needs to be indicted. The problem is why is she happily living in the UK and none of those claiming to fight for truth and justice are bothered to demand that charges be pressed against her? International opinion on suicide bombing Suicide terrorism has no legitimacy under international or local laws. Suicide missions are all crimes against humanity.
Adele Ann Wilby
The Will To Freedom: An Inside View Of Tamil Resistance